Philosophical Imagination, Aesthetics, and Creative Writing

Category: Notes on Self-Regarding

  • Letter from Wuhan: Life After Twenty-five, New Reflections

    By Lou Hsienhua (also known as Tome Loulin)

    Like it or not, life is not going to define us. We define it.

    Several years ago when I graduated from a university in Wuhan, looking for jobs to do, nothing in my late teen and early twenty years may look more mythic than serious consideration of partnership with somebody I like, perhaps, because it involves more attention paid on others whose presence in my life might appear hard to grasp.

    At that summer when I roamed across the streets of Wuhan to look for jobs, the things I cared of a lot were salaries, due payments of rents, and weight loss theories. All of those concerns appeared to me now trivial, relatively, as everything then was still untouched by the pandemic and didn’t require a serious consideration of social isolation. It’s easy to falsify the strength of youth as something lasting forever. For usually, the power of youth makes us fearless, optimistic, forward-looking, and feel whole, the goals of our life after twenty become to stay as young as possible or pretending our every forthcoming birthday is the eighteenth. We were, seemingly, still untouched by the force of time. We were, still, not forced to reflect on the possible impact of aging. We were—just few years ago before the pandemic—yet forced to consider the impact of gradual conversion from late adolescence to early adulthood. We were, yet, to realize the huge responsibility of growing up financially stricken.

    These things, as I sensed out, had yet to make an impact on my sense of selfhood. Money, I learned not too late, is necessary to get things around. And that’s something I didn’t have much so, naturally, after my graduation from the university, I took job interviews seriously even though with the awareness that those interviewers didn’t take me seriously. Usually, the outcome of an hour-long bus ride to an interviewer’s office plus hours more of preparations was a brief conversation that could hardly result in anything closer to an offer.

    Thus, at that time, it didn’t appear unusual to see me work in retail stores and in other jobs that didn’t pay much. Even before 2020, I was in financial trouble due to the low-paying nature of the jobs I took. Urban poverty—though didn’t appear familiar to me then—became a perfect phrase to describe the very situation I was in until my enrolling into a graduate school one year ago in Wuhan.

    By the time I got to the city again, I started to miss what I had left behind then before the pandemic. For example, I started to miss that version of myself several years ago that usually take things relatively lightly. For example, I started to miss the appetencies I had for socialization. I had been taking low-paying jobs in the city years ago but still feeling intellectually thriving because my identity and self-value were not much affected by others’ treatment of me. I learned not to take others’ view of me personally, to defy others’ misconception of my value and to hold firm my own sense of who I really am.

    This ability to resist that social molding is vital to our survival. I took that seriously. My heart still turned warm when I recollected a conversation that I had in a dating with a person who tried to remember the exact scent extracted from a grapefruit essential oil I liked in order to, also, remember me when we were not together.

    Mindful of the warmth I felt when conversing with those who showed respects, care, consideration to me, I, for the very first time in my life, started, seriously, to learn from them, from their lovingness, considerateness, and gentleness. I often thought, how much love one can show to others is, really, determined by the portion of love he/she received.

    Aware also of the fact that early adulthood is a complicated thing, I tried to remain open-minded, willing to learn the other side of something I knew or not. And I was also lost, in the middle of nowhere. The beliefs considered important by me turned out misguiding when I apparently found that following them could cause more harm than good to my sense of wholesomeness as evident in my thinking that being perfect in many aspects of our life was truly desirable. It really wasn’t.

    Being relatively ordinary, I recognized lately, was more desirable then being extraordinary in some cases. One of such cases, I realized, was the extreme pursuit of forever youth, and beauty. Being beautiful is one of the traits and benefits youth offers and is, among other things, the most desirable things to preserve. Popular cultures now no matter in the East or in the West glorify the concept of beauty supremacy, which usually results in people doing things harmful to their bodies to achieve the ideal state of beauty.

    Such idealization of beauty in our society is prevalent as evident in the believers buying cosmetic products almost all in excess without a second thought.

    If I state plainly that I cared less about fashion trends, cosmetic products, or clothes that may help me feel better about how I look to others, that, some may argue, is normal, even preferable, because I—as a member of a sex that is said, in conventional standards, to focus more about being powerful than about attracting the powerful—was not expected to take those things seriously. Yet, this change of habits is not caused by something unexpected, since the entire world now is still upside down and caring for ‘the superficial’ may be impropriate. But if, also, I say I started to care even less about news headlines, contentious geopolitical comments, editorials, apparent misinformation of almost everything crucial for our social stability, a lot of disbelief may come around because, as a member of a gender that is believed by many in society to be the seeker of power, no one in that group is believed able to resist the attraction of politics, which is, perhaps, the source of all powers. But it’s certainly true that I denounce severely the inflammatory nature of politic games, power grabs, and war talks. But, indeed, seeing news outlets propagating that ‘some’ country or group of people exposes a serious threat to the security of blah blah isn’t really helpful to anyone sitting before that screen intellectually.

    The exact wording of the news media nowadays is like one from a troubled adolescent. Life after twenty is a complicated matter and it already is before that. As the poem has it:

    Actually, we don’t need a house,
    To stay contented.
    Our chests lay down on the ground
    Like flowers from afar,
    Petals from potted flowers on the desk fall by the winds breezing away.
    Rivers flowing through my palms are so distant from the soft earth.
    My entire life, it seems, is up in the air.
    Every evening before the sun sets,
    People wait for the leaves to fall where the roots are.

    The poem in the end of the essay, Waiting to Go back, is by Jiang Di, and is translated from Chinese into English by Lou Hsienhua.

  • Walking Along the Way Our Sun Goes

    By Tome Loulin

    Inexpressible Things Unexpressed

    A year is a long time to leave any piece on a newspaper unlooked at, and the posts on the Wall Street Journal have been left without a glimpse even longer than that since its usage of a s-word to describe a country in Asia in an op-ed title. I say “unlooked at” instead of “unread” because to read things demands the involvement of one’s imagination while to look always includes the possibility of encountering something undesirable. Ineffably, the business of glancing at certain titles on news outlets got so difficult that the mere act of seeing might tremble my body if certain adjectives or nouns purposed specifically follow their owner’s lead. Yet, the sentiment and reaction I have had since may not be the case for others but I wondered where are those who pen words that way standing and to whom are they speaking?

    I remembered, relying on my own memory, a very sense of unsettledness in the last Hubei version of spring when the days and nights of the city where I was staying had been quieter and emptier than ever, and when every word I had read on certain news websites ran contentious and unpredictably purposeful. I remembered seeing convenient stores and home-run business go closed then and streets emptied of vehicles. Do such happenings, I wondered, have an innate purpose or meaning? Things are always things that happened and kept happening. And the nature of happenings is their proneness to different interpretations good or bad, depending on the values one holds. Thus, judgments are never about the things themselves; contrarily, they are the evidence of a radical conceptualization that is usually self-reflective and distorts the defined, beheld, and judged involuntarily, which could hardly, if not never, reveal the true image of certain happenings.

    It was such quiet a time and a place that the impression of a material nothingness was for the first time being that vividly felt. There is, certainly, nothing more devastating than witnessing the very ways of our existence being disrupted in certain eras like this which has been characterized by nationalistically motivated extreme rhetoric and ideologies that kept shadowing this material world. Unsettledness was not the word that would normally come often to my mind; actually, so rare that never once had it crossed my mind before my personal encounter with certain adjectives I saw or heard somewhere online a year ago or so. And since then, the search of spiritual tranquility has never been so urgent that the futileness of this endeavor is unfathomable as trying to walk through a pathless wasteland without any navigation. And it was since then that, from the impressions I got from certain news outlets online or so, the people in the country where I live, whose endurance in trying eras like this has for a long time gone unnoticed and whose stories untold, were being depicted purposefully, mostly to suit the narrative needs of the narrator. Stories are always the production of the storytellers, never the described’s. The hard truth may be this: the people that were invisible to certain media before have suddenly been depicted thickly because there is a usefulness being found in them. The usefulness of creating an exotic narrative that may grasp the attention of another group of people. And to most news medias, before this intense need to scrutinize the unseen, which is created by certain unprecedented occurrence, the existence of some people whose socioeconomic status deteriorates or seems relatively travail are almost always being deemed unworthy of covering, let alone present in a normal light. Of course, they did and do exist but for the cause of this invisibility, it’s, the outlets may well evidently argue, due to the nature of their existential powerlessness. And because of the widely spread assumption that to go on living is to expect anything to happen, indeed, anything, imaginable or not, it’s no surprise to see how radically unequal and distorting is the distribution of the power that decides whose stories could be told and whose not. Yet, it is the hard lessons that should have been lessoned early in order for us to maintain our composure. And we get to be prepared early for certain things, things that may get us if we didn’t get them first. But too often than not, certain things are not here to be readied. It’s perhaps because to ready things that seem hard to be foreseen risks us to appear thinking magical. So, when I learned the paper that used the s-word to describe the country where I live was clarifying that the word that was considered offensive by a group of people is actually very frequently used by various news outlets around the world, indirectly suggesting it was the hypersensitive reaction of certain group of readers, instead of the abusiveness the use of the word may cause, that is undefendable, being silent or not was certainly not an option, for having our lips moved is one thing but getting the voice run out of our lips heard is another.

    Houseplants on the windowsill of Tome Loulin’s rented room in Hubei, late March of 2021; photographed by Tome Loulin (Tommy H. Loulin)

    “Nobody was minding us, so we minded ourselves.” Toni Morrison has written in the foreword of her book Sula, depicting the difficulties she had faced as a working woman then in the sixties with two children to take care of while at the same time continuing to write novels that were unencumbered of other people’s expectations.

    For there are certain outlets whose very ways of depicting the reality have brought a lingering atmosphere of horrifying, I should stop looking lest I be overwhelmed.

    Tome Loulin

    We are travelers who travel around a world that we all share but fail short to understand. I knew it is hard, for there have already been so many physical barriers that estrange, divide, and isolate us, oceans, mountains, rivers, deserts and straits, just to name a few; and we are left with little wonders about the spiritual barriers that impede the completion of a common tower in our mental world. I used to have wondered the purpose of newspaper. Is it to inform or to influence the public, to make a difference out of the indifferent or to sensationalize the sensible. And anyone who believes that there would be an apparent distinction between the truth and the fact to be made would hardly find their relief in reading remarks that name-call any group of people; I also wondered that if what we read doesn’t matter, what would matter to us spiritually. No matter for what a purpose we are reading—be it getting informed, forming connections, finding spiritual relief, or knowing our world better—we are seldom interested in reading for misunderstanding, confusion, division etc. For there are certain outlets whose very ways of depicting the reality have brought a lingering atmosphere of horrifying, I should stop looking lest I be overwhelmed.

    Asian is perhaps too powerless a word to be used as an identity marker for the people of Asia whose identity is usually reduced to certain abstract label and stereotypes that confuse the line between the us and the other and between the familiar and foreign. I wondered how come I call myself Asian or Chinese instead of Zhongguoren in the first place as the two are sensibly never the ones that we use to describe and define ourselves? Asia is from the initial naming of a place then called Asia Minor, which is not a place near where I’ve been living. Chinese, unlike the word Zhongguo, is not the word we utter in the language we use daily with our family members, friends, teachers, doctors, strangers, and persons who live here in Zhongguo, too.

    Early spring in Hubei; photograph by Tome Loulin

    When reading certain type of essays whose function, originally, should have been to inform with carefully checked materials but has now been way more confusing has turned into a tormenting process, I felt an urge to abandon it for good because, if this thing is left disregarded, there would certainly be a series of unquenchable surges of unsettledness and powerlessness that is to catch me, in the end of my day. I should think more of those who are compassionate, kind, regardful, and loving and who would not call our desire to a world, to which kindness, moral seriousness, altruism, and compassion are the passport, unrealistic.

    It’s been about a year passed without feeling how warm the sunlight is. As I walk across the roads in one of serial cities to which I relate in Hubei province of Zhongguo(China), it occurs that not a moment has been passed without getting the impression that anything non-human makes more sense to me, from the houseplants I planted on the windowsill of my rented house to the birds that had come before the window to sing a while. I feel thrilled by these beings’ ability to look contented with so little materials they could get.

    The sparrows that sometimes came to stay before my window were singing. Outside of the window, the trees whose names I was unable to utter were shining under the sun.

    I crossed the road where taller trees with big boughs were dotted and lined sideways, sheltering walkers and bicycles passing by; not afar was the water of a lake waving and glistening in the sunlight as the clouds over us were spreading eastward or so.

    ‘twas so empty, yet so bright over the lake in the campus of my school. Other passersby beside the lake were watching sideways, picturing the gradual setting of the sun in an ordinary winter afternoon, the only sun we’ve had.

    And it’s about time, perhaps, to go on walking for the spring is to come.

    By Tome Loulin (Tommy H. Loulin) in Hubei

    23rd, March, 2021

  • Radical Authenticity: Looking at Abdellatif Kechiche’s Films

    阅读中文版

    by Tome Loulin

    I’m made and remade continually.

    Virginia Woolf

    Filming is creating ways for us to see something different, familiar, unseen, seen, exotic, and alien in a new sense maybe because for most of us, seeing only one side of something is not enough and film provides us with the opportunity of seeing the world differently. Now, it’s almost ubiquitous to speak of film metaphorically as one of several popular metaphors regarding film goes that every person is the protagonist of their own film; Similarly, that the metaphor that life is a lengthened film is used and accepted so widely suggests we all have a want to feel our life is worth watching, i.e. worth living and the pain we have endured. Unlike literary works that evoke us to imagine a mental world that enriches our real world experiences, visual arts like film present us with a different way of focusing and of paying our attention. Choosing a film to watch is like deciding to pay a very different attention to something that we haven’t been well aware of. Yet, almost every kind of art is focused on our utmost desire to authenticity—what we are and where are we going?

    The purpose of creating an involved plot is, perhaps, to make those who expect to discover something that could only be found in film think deeply about the themes that often require more serious attention in order to see the true depth of truth. Most of the films Kechiche directed involve critical inquiries to real life struggles that socially marginalized groups—such as North African immigrants in French society and sexual minorities—have experienced. In Blue Is the Warmest Color (2013), the emotional span of the whole film is extremely broad, giving audience a different sense of reality.

    In Blue Is…, Kechiche depicts the emotional and professional apprenticeship of Adèle, a high-school student in Lille who falls in love with older art student Emma. The pair embark on a passionate sexual and domestic partnership, the film tracing its stages from two protagonists’ first encounter to the sublimation of their relationship and from their parting of ways to post-separation reunion, which gives the viewer a touched and engaged experience with a sense of being involved in an alternative reality.

    This authentic way of telling and showing something that is too hard to be told and presented properly brought a sharper contrast between the romantic imagination and brutal everydayness in actuality, as the story presented by the film is already too tough to experience, let alone review it.

    Tome Loulin

    In the film, the focus is put on the irreconcilability and fragility of inter-class communication. It is almost too hard for a film-goer after seeing the film not to absorb the theme that the ordeal of inter-class loving relationship is eternal given that the film’s depiction of an often-overlooked reality is almost as vivid as ever, i.e., the difficulties and social invisibility experienced by sexual minorities and the marginalized.

    Speaking of the art of performing, Kechiche’s way of directing is an authentic one if not brutal. In an interview with the Guardian, he was described to ‘delight in bringing untested non-professionals to the screen.’ This faithful, if not radical, realistic way of art making is nothing unheard-of before. Art itself as a profession is about realism at first place. And before the camera was invented, paintings, except for its religious use, were widely made for the purpose of depicting the powerful and upper-class elites. Ordinary people before the age of camera were deprived the right to visual artistic creation. Art history is a history of exclusion because of the great division between the poor and the rich. And of course, the access to artistic creation is not all controlled by the powerful, the well-off, or elites but there did exist some hurdles that obstruct a more inclusive artistic imagination from emerging anew.

    From 19th century Russian realism tradition to postmodern reflection on radical modernistic experiments in art, there is certainly a revival of a new taste for realism in artistic creation. Regarding his working-class upbringing, Kechiche, born in Tunis in 1960 but resettled to Nice with his parents at the age of five, reflects “For me the important thing about living there (his flat in Paris’s Arabic area, Belleville) is that it’s a working-class district, it’s the social rather than the ethnic aspect that matters.”

    Through his depictions on working class people, we see something unseen but extremely familiar before, which is our innermost authenticity. Life is not about pretention nor is art.

    Tome Loulin

    The narration of Blue is…, is a lifelike one, and this radical authenticity is further reinforced by a scene depicting Adele, the protagonist with a working-class background, walking alone in the alley, being the final climatical point at the end of the film. This authentic way of telling and showing something that is too hard to be told and presented properly brought a sharper contrast between the romantic imagination and brutal everydayness in actuality, as the story presented by the film is already too tough to experience, let alone review it. Perhaps because people can more or less share this kind of love – the complex feeling that returns and goes away like a lonely self-reploquise, it is also a unique taste of sadness mixed with happiness.

    It is not the first time that socially marginalized experiences are depicted and focused by Kechiche. Before Blue is…, there is Couscous(2007) whose subjects deal with old-ages, immigration, and remarriage—all hard ones. It could hardly say that what Kechiche experienced in his childhood as an immigrant in French society doesn’t influence how he interprets about art in general. Through his depictions on working class people, we see something unseen but extremely familiar before, which is our innermost authenticity. Life is not about pretention nor is art.

    Kechiche’s imagination about what lens should focus on creates a new way of seeing the unseen. In Philosophical Investigations, Wittgenstein wrote that a mental image is the image which is described when someone describes what he imagines. By imagining radical-authentically, our very ideal of how should our authenticity be defined and presented gives us a new way of describing the experience that we had felt extremely familiar with but rather incompetent to describe accurately. And, of course, our specific way of seeing and imagining what matters to us does matter.

    Tome Loulin
    Feb 15th 2021